The religious–secular interface and representations of Islam in phenomenological religious education

Abstract

Alongside community-based education, a principal agency which has contributed to defining multi-faith identities in England and Wales over the past five decades has been the subject of religious education in state maintained schools. Over this period, formulations of the social category of ‘Muslims’ and the curricular concept of ‘Islam’ in religious education have been significantly influenced by the application of the phenomenology of religion, a methodology derived from religious studies that has come under question for its decontextualised readings of religion. Drawing upon critiques of this approach, this article seeks to examine representations of Islam and Muslims in religious education based on the phenomenological model, with particular reference to the interface between the religious and the secular. Looking ahead, the article considers proposals on intercultural education which aim at preparing the young for a contributive role in society.     

Is self-assessment in religious education unique?

This paper addresses the question: is self-assessment in religious education unique? It first presents an overview of some challenges for assessment from subject differences, and then reviews the generic literature on self-assessment. It builds on earlier empirical research on self-assessment in religious education, carried out in an English state secondary school; this was used to propose a variant of self-assessment which is tailored to the demands of religious education – reflexive self-assessment. Its implications for more general understandings of the relationship between subject pedagogy and self-assessment are discussed, especially the recognition of values not only in religious education but in other subjects too, reinforcing the need to develop subject-specific variants of self-assessment that reflect the breadth of learning outcomes.     

Secularists,Humanists and religious education: religious crisis and curriculum change in England, 1963–1975

With particular reference to religious education, this article provides an account of the campaigns of Secularists and Humanists in England in the 1960s and 1970s and locates them within their broader religious context. These campaigns, which have been both underplayed and overstated in the existing historiography, failed to garner the levels of support required to fulfil their ultimate aims. Nevertheless, Secularists and Humanists did make a significant contribution to public and political discourses at the time and created opportunities with the potential to exert influence over the development of religious education, collective worship and moral education. Their involvement was welcomed, indeed fostered, by many leading Christians and religious educationists. Secularist and Humanist campaigns also precipitated parliamentary discussion and provoked considerable opposition from Christians in other quarters. Finally, some observations are made about the ways in which this episode in the religious history of education can contextualise comparable contemporary debates.     

Giving voice to ‘the silent minority’: the experience of religious students in secondary school religious education lessons

This paper explores the experiences of secondary school students from religious backgrounds in Religious Education (RE). A total of 16 loosely structured, group, pair and individual interviews were conducted with a purposive sample of 34 school-age members of four religious communities: one Jewish and three Christian. The findings make a useful contribution to ongoing debates concerning pedagogy and practice in secondary RE. Members of the religious communities consulted often found their tradition stereotyped and simplified in RE lessons. Respondents also found that at times they were expected to be, or felt the need to be, spokespeople or representatives of their religion. However, experiences of religious intolerance and prejudice, or the fear of it, were common. This led to some students being reluctant to reveal or discuss their religious identity in lessons.     

Pupils’ perceptions of the religious links to terrorism

With the increased requirement to incorporate counter-terrorism measures into the British education system, teachers are now expected to discuss terrorism within the classroom setting. However, this is a challenging endeavour due to the complex nature of the phenomenon, including definitional questions and links made to certain ideologies, in particular religious motivations. This paper explores my research findings from a project conducted over several years into pupils’ perceptions of terrorism and its links to religion in general, as well as the specific links made with Islam, Sikhism and Christianity. To contextualise the research, a brief overview of the methods and results has been provided, followed by an analysis of the issues raised. Overall, the pupils thought that religion in general, as well as Islam in particular, was something that motivated terrorism. However, many pupils also expressed concerns about associating entire religious communities with terrorism, perceiving it as a stereotype, and expressed interest in discovering more about how and why religion was used to justify such violent attacks.     

‘... for more and better religious education’

Mahner and Bunge argue that (1) science and religion are incompatible, in order to develop their thesis, that (2) a religious education ... is an obstacle to the development of a scientific mentality, and that therefore we should only teach our children (3) how science explains the existence of religion in historical, biological, psychological and sociological terms, and that (4) religious education should be kept away from public schools ... I offer brief comments on each of these strands of their argument. Religionists, to use Mahner and Bunge's term, generally come from a specific stance so I shall make it clear, from the outset, that these remarks come from a Christian standpoint, even though many of them are much more widely applicable. Although I agree with some of the observations which Mahner and Bunge make, my conclusions are generally opposite to theirs on each of the four points.     

The role of ethnic school segregation for adolescents’ religious salience

Public concerns over the possible effects of school segregation on immigrant and ethnic majority religiosity have been on the rise over the last few years. In this paper we focus on (1) the association between ethnic school composition and religious salience, (2) intergenerational differences in religious salience and (3) the role of ethnic school composition for intergenerational differences in religious salience. We perform analyses on religious salience, one five-point Likert scale item measuring religious salience among 3,612 16-year-old pupils in Belgian secondary schools. National origin was used as a proxy for ethnicity. Ethnic minority pupils in schools with a higher share of ethnic minorities tend to be more religious. This relation holds for Muslim as well as other religious and ethnic minorities. Ethnic school composition also moderates the relationship between migrant generation and religious salience: second generation migrants tend to be more religious in ethnic minority dominated schools. For ethnic Belgians the association is moderated by their religious affiliation: Catholics tend to be more religious, while non-affiliated ethnic Belgians are less religious in schools with a higher share of ethnic minority pupils.     

Emily Dickinson’s religious Idea and Her View on Death

Death is a common theme of literature and most of writers eulogize noble death to heaven and belittle some souls to heaven.Emily Dickinson,the great American poetess,wrote more than 600 poems about death and immortality with her unique ideas.The paper will analyze Emily Dickinson’s unusual belief about death from her poems and the influence of her growing environment on her.     

Quality of religious education in Croatia assessed from teachers’ perspective

The main aim of the present study was to examine the quality of religious education in Croatian primary schools when assessed from teachers’ perspective. Religious education teachers (N?=?226) rated the impact of certain factors on the existing quality of religious education in primary schools and expressed their expectations about the future status of this aspect of education. In addition, teachers rated different sources of their professional satisfaction as religious education teachers. We identified understandable latent dimensions of teachers’ opinions, expectations and satisfaction where retained dimensions are modestly interrelated. The conducted regression analyses suggest that teachers with different professional status-related personal attributes are fairly uniform in their views, expectations and satisfactions. An interesting finding of this study concerns the relationship between school-based Catholic religious education and the parish-based catechesis, where an existing relationship represents a weak source of religious education teachers’ satisfaction. This represents a valuable empirically driven insight regarding the Catholic religious education in Croatian schools with some importance to the broader context of religious education in general.     

Pre-service teachers’ interpretations of religious policy in citizenship education in China

Studies about religion and education in post-Mao China have become more common in recent years, but very few have touched on teacher and religious education at the basic education level. This study adopted a mixed methodology approach (questionnaire, interview and lesson design analysis) to report Chinese pre-service teachers’ interpretations of religious policy in citizenship education. The analyses of the findings reveal that pre-service teachers actively constructed their understandings of religion-citizenship, rather than passively adopting the officially promoted religion-citizenship relationship.     

Dialogue in religious education lessons – possibilities and hindrances in the Estonian context

This paper discusses the limitations and potentials for dialogue in religious education (RE) classes on the basis of observations of Estonian RE lessons. I investigated how the way of asking questions contributes to the dialogue in the classroom. Additionally I investigated how students’ readiness to engage in dialogue is influenced by others’ responses to their contributions. I examined what happens in a classroom, by observing and analysing patterns of interaction in RE lessons in two schools. Video‐ethnographic data collection was combined with stimulated recall. Incident‐analysis stemming from conversational analysis was used to interpret the data. On the basis of these analyses and interpretations, we can conclude that the teacher‐centred habit of instruction is a main impediment to dialogue. A teacher’s positive reinforcement of answers does not contribute to dialogue between students but rather to the assumption that the correct answer has already been given and to reliance on the teacher’s arguments. Also, open questions do not work always as facilitators of dialogue, but rather can be felt as intimidating.     

Conscientious withdrawal from religious education in Scotland: anachronism or necessary right?

This paper considers the right of parental withdrawal from the statutory subject Religious Education (RE) in Scottish primary and secondary schools. The background, history and current legislative situation relating to this right are considered, as well as current discussions and debates about this issue. The intentions are to establish how often and for what reasons parents opt to withdraw their children, as well as to investigate how schools and local authorities respond to requests for withdrawal. This research is informed by a survey of primary and secondary schools within two local authorities in particular. It emerges that there are relatively few cases of withdrawal. A majority of participating schools argued for the abolition of this right.     

The professional stance of ethics and religious culture teachers in Québec

In September 2008, a new Ethics and Religious Culture programme was implemented in Québec’s elementary and secondary schools. One of the main pedagogical challenges of this new course has been the requirement that teachers adopt a professional stance of impartiality. Teachers must refrain from sharing their points of view, so as not to influence students as they develop their own positions. This paper deals with the requirements related to this new professional stance, namely that teachers maintain a critical distance from their own convictions and values, respect the student’s freedom of conscience and religion to avoid any indoctrination, and play the role of a cultural mediator. This new requirement has not gone over without question. For instance, some educators believe that, in the name of authenticity, it is preferable for teachers to freely express their own beliefs, thus ensuring a transparent relationship with students. For others, as teachers are in position of authority in the classroom, it is very important that students feel free to develop their own personal viewpoint on ethical and religious questions without being unduly influenced. This article examines these different issues.     

The home–school interface in religious and moral formation: the Irish case

With the student body across Europe becoming more diverse, the issue of religious education in schools has come to receive greater attention. In the context of the specific historical and institutional context of the Irish primary educational system, this paper addresses aspects of the religious and moral formation of primary school children. The methodology employed in this study is qualitative: it is based on in-depth interviews with school principals, teachers and parents, and focus groups with students in five case-study schools. The paper examines the role of both home and school in the development of religious and secular beliefs. It also examines the way children are active agents in their own moral development, specifically how they mediate and interpret three sets of influences, namely formal school-based religious instruction, the broader school climate, and the implicit values and beliefs communicated by school, parents and the wider family.     

Measuring confessionality by the outcomes? Islamic religious education in the Finnish school system

Confessionality is a term which is seldom defined but often used. One of its meanings is enhancing the religiosity of pupils. In Finland, pupils are provided with religious education in their own religion. Does this produce more religious young people than a neutral or multi-religious education would produce? Interviews with 15–16-year-old Muslim pupils at three different Finnish comprehensive schools are examined in order to answer this question. The young Muslims themselves usually regarded their families as the most important factor in their religious identity, although they also acknowledged and valued the impact of school. For them, knowledge of Islam was an important asset. Some peer group influence could also be detected, although the interviewees stressed the fact that their faith was a matter of individual choice. Islamic religious education certainly provides an arena for developing religious attitudes and models of behaviour, but other factors determine whether these models are received or not. The focus of defining the degree of confessionality should be shifted from the outcomes to the process of teaching, and in particular the question as to whether the religious education class can be seen as a safe space for every pupil.     

Religious justification,elitist outcome: are religious schools being used to avoid integration?

Despite ongoing efforts to promote ethnic, racial and socio-economic integration, segregation continues to challenge education administrators and legal scholars. Privileged parents seeking to avoid integration employ various strategies such as attending private schools or buying houses in neighbourhoods with good school. This paper offers a combined empirical and legal research of another such strategy: the resort to religious schools. The research is conducted within one specific context, that of Israeli Religious State Schools. The empirical study examines whether “Torani” religious state schools (a category of religious schools that offer enhanced Jewish studies and a strict religious environment) induce socio-economic segregation. The findings indicate that “Torani” schools are indeed socio-economically segregated and serve children from higher socioeconomic class than regular religious state schools. It also shows that “Torani” schools are less reflective of their surroundings than regular religious state schools, and are more likely to be established by privileged parents in poor areas, where they are dissatisfied with the local state schools. The legal research offers an explanation of how legal regulation can determine whether religious schools will become a means for avoiding integration. Specifically, it points to three areas in which “Torani” schools are regulated differently than regular religious state schools – the rules regarding the establishment of new schools; the rules concerning school funding; and the rules concerning student enrolment – and argues that special treatment meant to protect religious interests is responsible for making “Torani” schools socially segregated.